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Journal articles on the topic 'Religion / Orthodox Churches'
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1
Wynot, Jennifer. "Monasteries without Walls: Secret Monasticism in the Soviet Union, 1928–39." Church History 71, no. 1 (March 2002): 63–79. http://dx.doi.org/10.1017/s0009640700095159.
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When discussing the state of religion during the Soviet period, those following the traditional historical interpretation have held that the Communist Party successfully eradicated religion, particularly Russian Orthodoxy. While vestiges may have remained in rural areas, the Russian Orthodox Church as an institution was destroyed. Churches and monasteries stood in ruins as testaments to the victory of atheism over religion.
2
Blokhin, Vladimir. "THE REGULATION OF ISSUES OF PERFORMING BAPTISM AND OCCASIONAL CHURCH RITUALS IN THE CONTEXT OF RUSSIA-ARMENIA INTERFAITH RELATIONS (1828–1905)." History, Archeology and Ethnography of the Caucasus 16, no. 3 (November 1, 2020): 565–80. http://dx.doi.org/10.32653/ch163565-580.
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The article attempts to analyze the regulation of situations in which, for the commission of the sacrament of baptism and other church demands, persons of Orthodox confession were forced to turn to the priests of the Armenian Apostolic Church, and persons of the Armenian confession to the Orthodox priests. However, it was not a question of a change in religion. It was established that such situations occurred due to forced circumstances and often entailed negative consequences of state-legal, church-canonical and domestic nature. For example, the fact that an Armenian priest baptized a child born to Orthodox spouses was regarded as "seduction from Orthodoxy", even if it was caused by a dangerous disease of a newborn. The baptism of an Armenian child in the Orthodox rank led to intra-family religious strife: the child was now considered a member of the Orthodox Church, while his parents continued to belong to the Armenian Church.
It is concluded that, firstly, the entry of Eastern Armenia and the Armenian Apostolic Church into Russia played a significant role in the emergence of church-practical situations and the need for their regulation by Russian law and the governing bodies of both Churches. Secondly, the decree of the Echmiadzin Synod of 1854 granted the Armenian priests the right to perform all church sacraments in respect of children baptized in their infancy in the Orthodox rite, provided that the parents, being of Armenian religion, did not give a written obligation to raise their children in the Orthodox religion. Thirdly, the patronizing policy of the empire regarding Orthodoxy and the dominant position of the Russian Church led to a complication of relations between the Orthodox clergy and the clergy of the Armenian Church. In cases where representatives of both Churches had equal initial rights to perform public church actions (for example, the rite of blessing of water on the feast of the Epiphany within the same city), primacy, and in some cases (as, for example, in 1858 in Astrakhan) exclusive right granted to the Russian Church.
3
Leustean, Lucian N. "“For the Glory of Romanians”: Orthodoxy and Nationalism in Greater Romania, 1918–1945*." Nationalities Papers 35, no. 4 (September 2007): 717–42. http://dx.doi.org/10.1080/00905990701475111.
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The relationship between Orthodox Christianity and national identity has been one of the most contended issues in modern nationalism. The dominant religion in the Balkans, Orthodoxy has transported the identity of ethnic groups into the modern era and political leaders have employed religious institutions according to their own political agendas in the construction of “imagined communities.” Orthodoxy has a particular perception of the political field. Based on the concept of symphonia, which dates back to the Byzantine Empire, the Church claims that religious and political offices are equal and have similar responsibilities. Religious and political rulers have the mission to guide the people and the Church and state should collaborate harmoniously in fostering identity. Political leaders refer to the nationalist discourse of the Church in order to induce national cohesion. From this perspective, the relationship between religion and the construction of the nation in the Orthodox space differs from that in the Catholic or Protestant world where Churches are supranational or sub-national institutions.
4
Martyshyn, D. S. "Orthodox churches of Ukraine in the process of Ukrainian state formation." Public administration aspects 6, no. 10 (November 28, 2018): 21–30. http://dx.doi.org/10.15421/151861.
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The article analyzes the state and development of the main Orthodox Churches in the world and in Ukraine in the context of the interaction of the state and religious institutions. The systemic spiritual crisis of modern Ukrainian society is revealed. The content of the state policy in the field of strengthening spirituality and morality according to the life and sermon of the Ukrainian Christian Churches is determined. Certain directions of consolidation of Christian communities in Ukraine are outlined. The complex analysis of scientific literature on state dialogue and religious organizations is carried out.The scientific problem concerning the improvement of theoretical and methodological principles of the formation of the state policy in the field of religion based on the activities and preaching of the Orthodox Churches in Ukraine in the conditions of the globalized world is posed. The article identifies the main threats to the national security of the state in the religious sphere which faced Ukraine at the present stage, as well as the theoretically grounded ways of interaction between the state and the Ukrainian Christian Churches. The role of Orthodox Churches in Ukraine in the processes of state formation as a theoretical and methodological basis of state policy in the field of religion is revealed.The article is devoted to the research of the current state of interaction between the Ukrainian state and the Ukrainian Orthodox Churches and the main directions of their cooperation. The article deals with the peculiarities of the development of the Ukrainian Orthodox Church, ways of developing the relations between the Church and the state in the conditions of the political transformation of Ukrainian society. The state of development of civil society in Ukraine in the context of constructive interaction between the Church, society and the state is also considered.The article substantiates that the Ukrainian Christian Churches were, are and will be an integral part of Ukrainian culture, history and future of the global world. The dialogue between the Church and the state will always be the basic element of social development, the foundation of the Ukrainian state building and the platform of democratization processes in Ukraine.
5
Yelenskyі, Viktor. "Eastern Orthodoxy in the processes of the post-communist political transformations." Political Studies, no. 1 (2021): 123–41. http://dx.doi.org/10.53317/2786-4774-2021-1-8.
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It is a sort of truism in the social sciences that since the late 1970s the world has been witnessing the great return of religion into global politics and international relations. Paradigm shift in theorists’ concepts and practitioners’ perception of previously underestimated dimension were tremendously influenced by the chain of events signaled the new role of religion in politics, and among them by the explosive religious revival in countries where the Eastern Orthodoxy was the majority religion which started even well before the collapse of the USSR and Yugoslavia. Eastern Orthodoxy is the major religious denomination in 12 European countries, all but two of which (Greece and Cyprus) are former communist states. In this perspective , reasoning over Orthodoxy’s destiny is to greater extent reasoning over the post-communist political development as a phenomenon. Article proves that Eastern Orthodoxy provided post-communist states with symbolism and common ideological ground for both leftists and rightists, former communists and former dissenters, and extended a symbolic framework to the so-called Soviet people who lost the sense of belonging and were searching for their new identity. Orthodox Churches that saw itself and were widely perceived as the historic repository of nationhood, national values, and, quite often, as the savior of a nation's very existence, suggested itself as a main actor in the process of new identity building. Orthodoxy became the primary vehicle for the awakening of collective identity for the groups surrounded by or competed with groups of different religions. This trend was very clear in some of the episodes which marked the first postcommunist decade. Conflicts in the former Yugoslavia, the northern Caucasus and Transcaucasia were given a strong religious emphasis and religion was rapidly turned into the factor of political and national mobilization. At the same time, the aspiration of the newly independent states to gain the independence of their churches from Moscow and Belgrade has created an additional powerful geopolitical source of tension. While the process of bestowing Autocephaly to the Orthodox Church in Ukraine that met with fierce resistance from the Russian state, showed how far Russia could go to maintain ecclesiastical control over Ukraine. And also, what is the role of Orthodoxy as a symbolic and institutional resource in contemporary political processes. Key words: religion and politics, Eastern Orthodoxy, Post-Communist transformations
6
Laukaitytė, Regina. "The Orthodox Church in Lithuania During the Soviet Period." Lithuanian Historical Studies 7, no. 1 (November 30, 2002): 67–94. http://dx.doi.org/10.30965/25386565-00701004.
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The present article deals with the history of the Orthodox Church in Lithuania between 1944 and 1990, focusing mainly on the exceptional situation of Orthodoxy conditioned by the Soviet attempts to exploit it via internal policy in the republic. Consolidating the Stalinist regime in occupied Lithuania in 1944–1948, the government demanded Orthodox archbishops start ‘the struggle against reactionary Catholicism’, i.e., start a critique of its dogmas, to bring the whole faith into disrespect, etc. Nevertheless, even though it enjoyed state support the Orthodox Church was too weak to compete successfully with Catholicism which remained dominant in the country. Small in number, Russian-speaking, alien to Lithuanian society and culture and lacking intellectual potential, the Orthodox Church failed to cope with the task. Besides, strengthening the position of Orthodoxy was not acceptable to the leadership of Soviet Lithuania. Though subsequently not directly protected, but having already strengthened its structures, the Orthodox Church continued to enjoy its favourable political image as a religion ‘less harmful’ to the interests of the state than Catholicism. Accordingly, the consequences of the antireligious campaign, conducted in the entire Soviet Union from 1958 to 1964, were minimal in the Lithuanian eparchy. Some of the reforms were not implemented here altogether. In Lithuania the attention of the Soviet regime was concentrated mainly on the struggle against Catholicism, and Orthodoxy for a long time remained outside the sphere of atheistic propaganda. As time went by the Orthodox eparchy was put into the shade entirely by the concern of the KGB and the commissioners about the growing underground of the Catholic Church in Lithuania. Meanwhile the structure of the Orthodox Church in Lithuania suffered comparatively insignificantly (only four parish churches were closed). The Orthodox communities shrank mainly as a result of the rising secularization and urbanization of society. Only communities in the major towns retained their former vitality.
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Vogelaar, Huub. "An Intriguing Ecumenical Dialogue: Lutheran-Orthodox Encounters in Finland." Exchange 42, no. 3 (2013): 267–301. http://dx.doi.org/10.1163/1572543x-12341275.
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Abstract Finland is seen as a model country for ecumenism. For many years the country was almost monolithic Lutheran, but today Lutheranism is no longer a state religion. Yet, certain state-church structures still exist in this modern welfare state. Religiously Finland is characterized by strong secularization as well as by privatized faith. Since the 1960s minority churches came more to the forefront, in particular the Finnish Orthodox Church whose impact exceeds its small quantity. The Lutheran majority Church strongly facilitated the ecumenical dialogue with Eastern Orthodoxy, initially in international and later on in national perspective. In the article the development of this attractive discourse is highlighted. It became an appealing process of mutual learning between Eastern and Western Christianity.
8
Stan, Lavinia, and Lucian Turcescu. "Religious education in Romania." Communist and Post-Communist Studies 38, no. 3 (September 1, 2005): 381–401. http://dx.doi.org/10.1016/j.postcomstud.2005.06.007.
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This article provides an overview of the Romanian post-communist legislation on religious education in public schools, examined against the background of the 1991 Constitution and international provisions protecting freedom of conscience, critically assesses the pre-university textbooks used in Orthodox and Roman Catholic religion courses, and discusses the churches attempts to ban evolutionary theory from schools and the efforts of the Orthodox Church to introduce religious symbols in public universities.
9
Rupprecht, Tobias. "Orthodox Internationalism: State and Church in Modern Russia and Ethiopia." Comparative Studies in Society and History 60, no. 1 (January 2018): 212–35. http://dx.doi.org/10.1017/s0010417517000469.
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AbstractRussia and Ethiopia, both multiethnic empires with traditionally orthodox Christian ruling elites, from the nineteenth century developed a special relationship that outlived changing geopolitical and ideological constellations. Russians were fascinated with what they saw as exotic brothers in the faith, and Ethiopians took advantage of Russian help and were inspired by various features of modern Russian statecraft. This article examines contacts and interactions between the elites of these two distant countries, and the changing relations between authoritarian states and Orthodox churches from the age of European imperialism to the end of the Cold War. It argues that religio-ethnic identities and institutionalized religion have grounded tenacious visions of global political order. Orthodoxy was the spiritual basis of an early anti-Western type of globalization, and was subsequently coopted by states with radically secular ideologies as an effective means of mass mobilization and control.
10
Kirillovich Pogasy, Anatoly, and Nadezhda Nikolaevna Aleksandrova. "ASPECTS OF INCULTURATION OF NEOPENTECOSTALISM IN THE CONDITIONS OF A POLICONFESSIONAL ENVIRONMENT." Humanities & Social Sciences Reviews 7, no. 6 (November 24, 2019): 305–8. http://dx.doi.org/10.18510/hssr.2019.7655.
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Purpose: The article discusses aspects of the inculturation of neo-Pentecostal churches in a multi-confessional environment. Methodology: The authors describe the introductions of elements of the Orthodox cult and Orthodox spiritual culture into the religious practice of neo-Pentecostal churches, based on data from field studies conducted in 2015-2017 in Kazan.Results: The article raises issues of changing religion in a late modern society and under the influence of the processes of glocalization and globalization.
Applications: This research can be used for universities, teachers, and students.
Novelty/Originality: This research is devoted to the problems of inculturation of neo-Pentecostal churches in a multi-confessional environment and religion change issues in the context of glocalization and globalization processes.
11
Verheles, Kostiantyn. "THE REVIVAL OF UKRAINIAN ORTHODOXY: OBSTACLES AND PERSPECTIVES." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 9–12. http://dx.doi.org/10.17721/sophia.2019.13.2.
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The history of the emergence of the CPU takes a rather insignificant amount of time in the development of an independent Ukrainian state in comparison, for example, with the Russian Orthodox Church. The article deals with the state of modern Orthodoxy in the process of its formation and the problems of relations with the Russian Orthodox Church in Ukraine. Different variants of searches, which were carried out in the course of creation of PPC and receipt of Tomos (autocephaly), are explored. The development of relations between the former UOC-KP and the UOC-MP, as well as mechanisms for resolving inter-church and inter-confessional conflicts on the way to achieving inter-church accord, is analyzed. It has been established that interconfessional conflict is a significant factor in the development and formation of state-building in our country. The solution of the current conflict between the PPC and the Russian Orthodox Church in Ukraine is possible only on the basis of mutual tolerance of the aforementioned churches. The article examines the state of modern Orthodoxy during its formation and the problems of relations with the Russian Orthodox Church in Ukraine. Various variants of searches carried out in the course of creation of PPC and receipt of it by Tomos (autocephaly) are studied. The period of development of relations between the former UOC-KP and the UOC-MP, the ways of resolving inter-church and inter-confessional conflict by reaching inter-church agreement is analyzed. The historic path of the emergence of the CEC took a fairly small period in the period of the independent Ukrainian state in comparison, for example, with the Russian Orthodox Church. It has been established that inter-confessional conflict is an important factor in the development and establishment of state-building in our country. The solution of the current conflict relations between the PPC and the Russian Orthodox Church in Ukraine is possible only under the condition of joint tolerization of the two above mentioned churches. In today's globalization, religion appears to be one of the main dominant human beings. Taking into account such global changes we can fix the formation of the network concept of culture (B. Wellman, F. Crotiff, E. Marc, L.-K. Frime, R. Hassan). Most of the works of representatives of Ukrainian religious studies devoted, unfortunately, to the theoretical understanding of the concept of "religion", the peculiarities of its functioning, and the practical use of many concepts to the social structure of society. We also need to focus our attention on socio-cultural changes taking place in Ukrainian society; on the interconnection of economic, political and ideological spheres. At the same time, each sphere should be considered as independent, but at the same time as one constantly interacting with others. It is this interaction that manifests both the integrity of man and the main characteristics of religion. It should be noted that today we observe the maximum tension in the socio-political and, in particular, the religious-church life of Ukraine through the action of the inter-Orthodox conflict; therefore, the main and important is the way of its settlement, especially now when the CEC got the long-awaited Tomos from Patriarch Bartholomew of Constantinople.
12
Chaszczewicz-Rydel, Marta. "Serbska cerkiew w sułtanacie, meczet w Serbii. Przestrzenie sakralne jako miejsca kłopotliwe." Slavia Meridionalis 11 (August 31, 2015): 281–301. http://dx.doi.org/10.11649/sm.2011.017.
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Serbian Orthodox Church under the rule of the sultanate, mosques in Serbia. Sacral spaces as troublesome locationsThe territorial overlapping of the Ottoman Empire and the reaches of the Orthodox Church resulted in the emergence of new, complex phenomena and forms that managed to survive till the present times to a varying extent and by different means. These forms have become a part of the problematic and “difficult” tradition. Mosques and orthodox churches from the Ottoman times can be found among them. The subsequent reigns realised the symbolic impact of these temples on the area of religion, politics and culture. In the Ottoman times, the possibility of construction of new sacral buildings was determined by the then-current relations between the Serbian patriarchy and the caliphate. The fate of these buildings depended on the political situation, dominating imperial projects, cultural politics of the Serbian state and the local religious structure. The connections between temples and the dynamics of the political history of the Balkans is substantial: the temples were torn down and redesigned, the shape and location of orthodox churches relied on decisions by the Ottoman administration and the rules of oriental urbanism. However the mosques bear traces of inspiration with the Byzantine culture. Observing the development of sacral architecture in Niš – at the background of the political and social relations of the Ottoman empire, one is led to believe that orders rooted in external civilisations – the Islamic religion and the Orthodox Church, retained their individuality but at the same time continued to influence each other which is apparent in the wandering architectural patterns.
13
Thorbjørnsrud, Berit. "“The Problem of the Orthodox Diaspora”: The Orthodox Church between Nationalism, Transnationalism, and Universality." Numen 62, no. 5-6 (September 7, 2015): 568–95. http://dx.doi.org/10.1163/15685276-12341394.
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In the diaspora, Orthodox Christians do not unite as the canons prescribe; instead, they tend to establish branches of their home churches. Consequently, there are parallel jurisdictions, i.e., congregations belonging to the Russian Church, the Serbian, etc., everywhere. This is what church leaders describe as the problem of the Orthodox diaspora, which they deplore as heresy. Transferring Orthodox ecclesiology to the diaspora has turned out to be difficult, but why? There is a widespread notion that nationalism represents a particularly serious problem in the Orthodox Church, and the problem in the diaspora is likewise often explained as a consequence of nationalism. But is this really the case? In this article I will focus on how the problem is perceived by laypeople. Based on interviews with Orthodox Christians in Norway, I will argue that laypeople’s transnational needs must be taken into account. The majority are immigrants struggling with the double process of settling in a new country while still remaining in touch with their home country. I will argue that religious institutions may serve an important role in such processes, and that the intertwining of religion and ethnic identities may support people’s efforts to adapt. This appears to be the case for the Orthodox Christians in Norway, although at the expense of their canons. The lack of organizational unity does not, however, mean that laypeople are not concerned about the Orthodox Church’s claim to universality.
14
Leustean, Lucian N. "Orthodox Conservatism and the Refugee Crisis in Bulgaria and Moldova." Communist and Post-Communist Studies 54, no. 1-2 (March 2021): 83–101. http://dx.doi.org/10.1525/j.postcomstud.2021.54.1-2.83.
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In 2015, the Bulgarian Orthodox Church issued an unusual statement declaring that the arrival of refugees represented a “true invasion” in the region. One year later, during debates on Moldova’s presidential elections, the Orthodox Church endorsed the fake news that 30,000 Syrians were about to arrive in the country. Drawing on interviews in Chişinău and Sofia, the article argues that the European refugee crisis has led to an internationally-linked Orthodox conservatism characterized by five components: defending a mythical past; fostering close relations with state authorities; anti-Westernism; building conservative networks at local, national, and geopolitical levels; and presenting Orthodox churches as alternative governance structures. These components shape religion–state relations in predominantly Orthodox countries in the region and have had a direct impact on the ways in which religious and state bodies have responded to populism and geopolitics.
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Parashchevin, M. A. "Religious components of main risks for functioning and preservation of Ukrainian society." Ukrainian society 74, no. 3 (October 16, 2020): 44–61. http://dx.doi.org/10.15407/socium2020.03.044.
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The article dwells upon determination of the religious factor influence on the system of main risks which are threats to the functioning of Ukrainian society. Now the number and strength of risks for the normal functioning and existence of Ukrainian society have noticeably increased. As for some religious “revival”, one of the possible dangers is the problems of interaction between various religious actors, and between religious actors and secular society. Accordingly, a need remains for monitoring such risks, assessing their significance for the social whole. It is justified that although religion in Ukraine, mainly through religious organizations, can influence the existence and realization of primary social risks, its activities do not create system risks. Religion is relatively more robust and directly added to socio-political risks, but there is no influence on risks in the economic and demographic areas. At the same time, the consequences of the interaction of religion with other sources of socio-political risks are quite limited. On the contrary, social and political risks stipulate more manifestation of religious risks. Among the various forms of potential religious influence on socio-political and humanitarian risks, the most noticeable is the influence of interactions between the largest Orthodox Churches (Orthodox Church of Ukraine and Ukrainian Orthodox Church). Such interaction has been characterized by hostility and open conflicts, and this situation most likely will continue in the future. At the same time, even open conflicts between these Churches are and will be local, short-term, and dependent on the political situation. In the longer term, the role of religion in the archaization of mass consciousness, its dehumanization, the loss of the ability to create a rational picture of the world, and in maintaining social and individual mental tension becomes a noticeable risk.
16
Kolodnyi , Anatolii M. "Confessional factor in the conditions of globalization." Religious Freedom, no. 20 (March 7, 2017): 85–91. http://dx.doi.org/10.32420/rs.2017.20.869.
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The Krakow Scientific Conference of Religious Studies in December 2014 was held at Jagiellonian University under the general title "Religion in the Context of Globalization." In her author of this article, he was moderating the section "Multidimensionality of the religious situation in the modern world: a comparative analysis of the main tendencies of its development in confessionally different countries." Reflecting on the role of religion and its organizations in the context of world history, I came to a sad conclusion: religion itself has become the most destructive factor of social life for many centuries and destabilizes the world's historical process, the source of many wars. The Protestant movement, initiated in 1910, aimed at the attainment of the unity of Christian churches, did not gain the result that was oriented. It is surprising, in particular, that in its organizational structures, in general, sympathetic to ecumenism, did not include Catholics, but at the same time, being a member of the World Council of Churches, the Orthodox Churches, most notably the Church of the Moscow Patriarchate, are most opposed to Christian unity.
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Radchenko, Lyudmyla, Vladimir Pobyvanets, and Vitaliy Pobyvanets. "Temple Uspenija of the Virgin as a means of influence on the formation of national identities of Ukrainians." ScienceRise, no. 2 (April 30, 2021): 28–36. http://dx.doi.org/10.21303/2313-8416.2021.001809.
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Based on the analysis of the development of Christianity on the example of Zolotonosha (Left Bank Dnieper) the history of Orthodox churches is studied. The place of the Zolotonosha Assumption Cathedral in the spiritual and moral life of the Ukrainian people is substantiated. The role of the church in increasing the social activation of the Orthodox Christian personality and social development of Zolotonosha region is proved.
The object of research: the Temple Uspenija of the Virgin as a historical, architectural and spiritual monument of Ukraine, its impact on public consciousness in the formation of the national identity of Ukrainians.
Investigated problem: the development of Ukrainian Orthodoxy on the example of Zolotonosha as an effective means of forming the national identity of Ukrainians and a significant factor in the democratization of society on the basis of Christian values, which increases the morality and spirituality of the people.
The main scientific results: the integral history of orthodox churches of Zolotonosha region is analyzed on the basis of data of researchers and local historians, archival church documents. The place of Zolotonosha sanctuary as one of the largest temples of Central Ukraine in the formation of the spiritual culture of the Ukrainian people is substantiated. The role of the Holy Dormition Cathedral in increasing the social activation of the Orthodox Christian personality and social development of Zolotonosha region during its history is revealed.
The area of practical use of the research results: the results of the study can be used by public administration and local government in determining public policy in the field of religion, mechanisms for solving its current problems, during the development and teaching of courses on public administration, history of religion, world history and history of Ukraine.
Innovative technological product: on the basis of fragmentary data of researchers and local historians, numerous archival church materials and documents, some of which are introduced into scientific circulation for the first time, a significant gap in ideas about the holistic picture of the history of Zolotonosha Assumption Cathedral as a historical, architectural and spiritual monument of Ukraine was filled for 70 years had been prohibited. The place of the Temple Uspenija of the Virgin in the spiritual and moral life of an Orthodox Christian is substantiated. The role of the Zolotonosha Church in the formation of the national identity of Ukrainians is highlighted.
Scope of the innovative technological product: theoretical research, the practice of forming the national identity of Ukrainians, a means of influencing religiosity to increase the morality and spirituality of people, the implementation and improvement of the system of state regulation by religious organizations.
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Iagafova, Ekaterina Andreevna. "Contemporary Religious Practices of the Orthodox Chuvash in the Samara Trans-Volga region." Samara Journal of Science 10, no. 2 (June 1, 2021): 221–27. http://dx.doi.org/10.17816/snv2021102215.
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The paper focuses on contemporary religious practices of the Orthodox Chuvash living in the Trans-Volga areas of the Samara Region. The author describes features of the ritual calendar, funeral and memorial customs and rituals, forms of social activity of the Chuvash within the framework of religious life; reveals the ratio of Orthodox and the so-called pagan elements in religious practices; traces the process of formation of Orthodox-pagan syncretism as the basis of contemporary religiosity of the Samara Chuvash. The results of the study showed their noticeable shift towards Orthodox religiosity in the last two decades. Orthodoxy acts as the basis of the confessional identity of the Samara Chuvash and today it determines activity in the formation of the sacred landscape of Chuvash villages. Orthodoxy is at the heart of festive and ceremonial culture, religious actions and experience. However, in contemporary religious practices, especially in funeral, memorial and calendar rituality, rituals and behavioral models that go back to the Chuvash religion are manifested. At the same time, there is a high degree of syncretization of Orthodox and Chuvash folk traditions, due to the long history of their coexistence in the culture of the rural community. Local churches and involvement of villagers in the confessional environment both at the local, regional and national levels play a significant role in the formation and development of religious practices.
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Soloviy, R. "Ukrainian Reformed Church: an attempt to implement the idea of a national church (20-30 years of the XX century)." Ukrainian Religious Studies, no. 11 (September 21, 1999): 51–56. http://dx.doi.org/10.32420/1999.11.1018.
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Patriotic religion reveals a great interest in the problem of the Ukrainian national church, the forms of its implementation in Ukrainian history and modern times. In the field of attention, in particular, the adequacy of the idea of the national church to the historical development and spiritual traditions of the Orthodox and Greek Catholic churches. At the same time, the Ukrainian mentality of the Protestant churches, their significance as a national preservation factor remains a very controversial issue. Given that Calvinism in Ukraine demonstrated its potential for socio-cultural adaptation in the era of the first national revival, and also witnessed its participation in the socio-political, cultural and educational processes of the modern period, the need to study this denomination in the context of the idea of a national church becomes of some relevance.
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Jakubowski, Melchior. "Ethnicity and Confession in Bukovina in the Sources from the Turn of the 18th century." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 2, no. 46 (December 20, 2017): 57–66. http://dx.doi.org/10.31861/hj2017.46.57-66.
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In the descriptions of Bukovуna as the new Habsburg province and in the records of the Roman Catholic Church various terms for ethnicity have functioned, sophisticatedly related to the religious denominations. Either all Orthodox inhabitants were described as Moldavians, or a difference between Orthodox Moldavians and Orthodox Ruthenians was marked. For Ruthenians (Orthodox and Greek Catholic) and their language there was no common name. All Roman Catholics were sometimes considered as Germans and Hungarians. Despite that, Catholic Church in Bukovуna from its beginning was multi-ethnic and multi-language. The ambiguity of terms is shown by the problem with distinguishing Catholic Poles and Slovaks. On the other hand, there was even a case of mistaking Ruthenians for Poles. Ethnicity and confession in Bukovina were entangled with each other, but with no strict connection, like the one functioning in Galicia (Polish Roman Catholics and Ruthenian Greek Catholics). The situation was much more complicated. The mixture of ethnicities among the faithful in both Orthodox and Catholic Churches was a factor of highest importance for the development of famous Bukovуnian tolerance.
Keywords: Bukovina, ethnicity, religion, terminology
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Kozieł, Joanna Ewa. "Культ икон в православной традиции восточных славян: обряды, обычаи и традиции в прошлом и сегодня." Adeptus, no. 6 (December 24, 2015): 26–36. http://dx.doi.org/10.11649/a.2015.011.
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Cult of the icons in the East Slavs culture – customs, rituals and religious practices in the past and todayThis article discusses the phenomenon of cult of icons in the East Slavic’s culture. The Slavic culture is ingrained in the orthodox tradition. This fact is reflected in a strong impact of religion on the life of society: customs, rituals and art. The icons are one of the most important elements of Orthodoxy Church and for that reason they are close associated with Russian culture. Despite prolonged atheisation, the Slavic culture is ingrained in the orthodox tradition and cult of the icons. It is noticeable not only in Russian churches, but also in ordinary life of believers. Majority of homes of Orthodox Christian have special space: "beautiful" corner with icons. Moreover, role of the icons emphasize in language: there is a lot of idiom and phrases connected with icons. Kult ikon w kulturze wschodniosłowiańskiej – obrzędy, tradycje i praktyki religijne w przeszłości i dziśNiniejsza praca koncentruje się wokół zagadnienia kultu ikon w kulturze wschodniosłowiańskiej, która od wieków zakorzeniona w tradycji prawosławnej. Znajduje to odzwierciedlenie w silnym wpływie religii na życie społeczne: obyczaje, tradycje czy sztukę. Nieodłącznym elementem prawosławia są zaś ikony i dlatego stały się one jedną z ważniejszych części kultury rosyjskiej. Widać to nie tylko w przestrzeni świątyni, ale również w życiu codziennym wiernych. Świadczy o tym m.in. praktyka wydzielania specjalnego miejsca dla kultu ikony tzw. „krasnogo ugła”. Ponadto, rolę ikon oddaje również język rosyjski, w którym istnieje wiele frazeologizmów związanych z ikonami.
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Naumescu, Vlad. "Pedagogies of Prayer: Teaching Orthodoxy in South India." Comparative Studies in Society and History 61, no. 2 (April 2019): 389–418. http://dx.doi.org/10.1017/s0010417519000094.
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AbstractThis article focuses on religious pedagogies as an essential part of the practice and the making of modern religion. It takes the case of the Syrian Orthodox communities in Kerala, South India to examine how shifts in pedagogical models and practice have reframed their understanding of knowledge and God. The paper highlights two moments of transformation—the nineteenth-century missionary reforms and twenty-first-century Sunday school reforms—that brought “old” and “new” pedagogies into conflict, redefining the modes of knowing and religious subjectivities they presuppose. For this I draw from historical and pedagogical materials, and ethnographic fieldwork in churches and Sunday schools. The paper diverges from widespread narratives on the missionary encounter by showing how colonial efforts to replace ritual pedagogies with modern schooling were channeled into a textbook culture that remained close to Orthodox ritualism. The “new” pedagogy turned learning into a ritualized practice that continued to emphasize correct performance over interiorized belief. Contrasting this with todays’ curriculum revisions, I argue that educational reforms remain a privileged mode of infusing new meanings into religious practice and shaping new orthodoxies, especially under the threat of heterodoxy. This reflects a broader dynamic within Orthodox Christianity that takes moments of crisis or change as opportunities to turn orthopraxy into orthodoxy and renew the faith. The paper engages with postcolonial debates on religion, education, and modernity, and points to more pervasive assumptions about what makes Orthodox Christianity and the modes of knowing and ethical formation in Eastern Christianity.
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Vlasova, Victoria V. "Transformation of the Orthodox Religiosity in the 1920s–1990s in the Komi Republic." Slovenský národopis / Slovak Ethnology 68, no. 3 (September 1, 2020): 250–72. http://dx.doi.org/10.2478/se-2020-0014.
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Abstract This article analyses the influence of Soviet religious politics on society’s attitude to religion, as well as on the transformation of religious practices taking as an example the Komi Republic. I focus on the Orthodox tradition,1 as the vast majority of residents of the Komi Republic were Orthodox (Russian Orthodox Church, Old Believers). The article starts with a brief review of theoretical approaches to the study of the religious transformations during the Soviet and post-Soviet periods. The churches’ closing in the 1920s – 1930s and their partial reopening in the 1940s – 1950s are used to discuss changes in the manifestation of religiosity in public space. A correlation between gender, age and religious activity is demonstrated. The total control by the state over the church rituals led to a privatization of religious life, which significantly limited both the state and the church control over them. The article also describes how folk religious practices, unrelated to the church, influenced the believers’ resistance and adaptation to the political and ideological changes.
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Bakharev, Dmitry S., and Elena M. Glavatskaya. "The orthodox landscape in Ekaterinburg (Sverdlovsk) before the Word War II: historical and statistical analysis." Tyumen State University Herald. Humanities Research. Humanitates 5, no. 2 (June 28, 2019): 133–52. http://dx.doi.org/10.21684/2411-197x-2019-5-2-133-152.
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This article focuses on the decline of the Russian Orthodox Church landscape during the period 1917-1941 in one of the key Russian provincial cities — Ekaterinburg (named Sverdlovsk in 1924). It was during this period that the Soviet state carried out the most comprehensive attacks on religion, closing churches, destroying religious organizations and their buildings as well as persecuting religious leaders. We use the “religious landscape” concept to analyze the evolution of the religious situation in the city. However, we studied not only the main markers of religion in Ekaterinburg, but also the number of parishioners and the frequency of everyday religious rites. The study is based on documents extracted from the local archives and statistical aggregates. This allowed us to reconstruct the decline of the Orthodox landscape and its main features in three different periods between 1917 and 1941. We argue that the Bolsheviks’ anti-religious measures in the 1920s should be considered as part of the general European secularization, which started before 1917. The data obtained give grounds to put forward a hypothesis about the weak effect of the Bolsheviks’ measures regarding the Orthodox Church nucleus — its active parishioners, for about 25% of the city’s population kept practicing the main religious rites until the mid-1930s.
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Grigore-Dovlete, Monica, and Lori G. Beaman. "The Nativity scene in a shared religious space: The case study of Saint-Pierre’s Church in Montreal." Studies in Religion/Sciences Religieuses 49, no. 3 (March 5, 2020): 347–71. http://dx.doi.org/10.1177/0008429820903409.
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Once called “the priest-ridden province,” the transformations brought about by the Quiet Revolution in the 1960s left the churches in Quebec deserted, while the idea of a secular Quebec became part of the public discourse about Quebec identity. Lacking the financial support of an active community, many Catholic churches were demolished or repurposed. They were thus transformed into residential or institutional spaces, entering what might be conceptualized as a secular order. Some churches managed to delay this major transformation by sharing their space with another religious community. This is the case of a Catholic church located in Montreal that we call Saint-Pierre’s Church. Today, the old building of Saint-Pierre’s Church accommodates two Christian communities: one is French-speaking Catholic and the other is Romanian Orthodox. At first glance, no tensions seem to trouble their coexistence. However, people’s perspectives of religious artifacts depict a slightly different image. Starting from participant observation and interviews carried out in 2016 and 2017 with members of both communities, we use the material religion framework to examine the power of materiality to invoke people’s emotions and to tell a story. The material religion framework allowed us to explore how the understanding of the shared place is linked to the dynamics and the contingencies of each community, and how the transformation of religious space happens in a rapidly changing context to which traditional majoritarian religion is attempting to adjust.
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Lunkin, R., and S. Filatov. "Christian Churches and the Antiidentist Revolution." World Economy and International Relations 65, no. 8 (2021): 97–108. http://dx.doi.org/10.20542/0131-2227-2021-65-8-97-108.
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The article analyzes the ideological contradictions of liberal democracy, or neoliberalism (antiidentism), and traditionalism (identism) on the example of Christian churches. Antiindentism considers traditional religiosity to be hostile: it should be reformed to conform to neoliberal values, and it should be banished from public space. At the same time, antiidentism does not want to eliminate religion, because it is one of the identities that have to be redone like other human identites. The article examines anti-Christian movements (like the “Black Lives Matter”) as well as conservative and liberal movements within various confessions. The authors emphasize that the antiidentist demands are based on the Christian values of respect for any person, for women and men, regardless of anything, for humane methods of raising children, mercy for any categories of people, regardless of their sexual orientation, etc. On the other hand, the demands of antiidentists go far beyond Christian principles and even common sense (not to quote inconvenient passages of the Bible, to change the rules of church life and the appointment of clergy). The article proposes a classification of confessions by direction and by territorial feature, depending on specifics of divisions based on the attitude to antiidentism (American Churches, the Catholic Church, Lutherans and Anglicans as well as diversity of Orthodox churches that are also touched by the antiidentist wave). The authors conclude that the Christian churches, despite the existence of liberal factions, are primarily a traditionalist force in modern politics. Because of fundamental ideological differences, the consolidation of diverse Christian forces is a difficult task. However, there is some progress in this direction. Evangelicals, traditional Catholics, who make up the majority of the Catholic Church, as well as the majority of Orthodox Christians, are a serious political and, what perhaps more important, ideological force.
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Sulkowski, Lukasz, and Grzegorz Ignatowski. "Impact of COVID-19 Pandemic on Organization of Religious Behaviour in Different Christian Denominations in Poland." Religions 11, no. 5 (May 19, 2020): 254. http://dx.doi.org/10.3390/rel11050254.
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Any pandemic disorganizes the life of wider society. One of the manifestations of social activity is religious life. Despite progressing secularization, both religion, churches, and denominational associations have an impact on individual ethical choices and business decisions. This is true especially in Poland, where over 90 percent of the citizens declare affiliation with some religion, mostly Christian. The purpose of the present article is to demonstrate what activities are undertaken by churches in Poland at the time of the COVID-19 pandemic, and what differences there are in their organization of religious life. In order to achieve the set goal, qualitative methods were implemented in the research. As part of the qualitative paradigm, in-depth individual interviews were used, involving individuals responsible for organizing religious life at the parish or congregation level. The interviewees were clergymen from the most important denominations, ranging from Catholic and Orthodox to broadly understood Protestant denominations. The paper contains a review of relevant literature. It presents the results and discussion of qualitative research, and it also indicates the research limitations. The study reveals that individual churches have limited (Catholic and Orthodox) or totally suspended (Protestants) their religious life in the actual community-based dimension. The decisions made by the clergymen, regardless of their personal views, resulted from the assumed ecclesiology and tradition. While changing the organization of religious life, the churches maintained contact with the believers in various ways, using modern technologies and access to public media in this regard. Although the churches are not changing their doctrinal positions, they declare different forms of cooperation.
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Chernyaev, A. V., and A. Yu Berdnikova. "VLADIMIR SOLOVIEV'S WAY TO “THE HISTORY AND THE FUTURE OF THEOCRACY”: CONTROVERSY ABOUT THE DOGMATIC DEVELOPMENT OF THE CHURCH ON THE PAGES OF “FAITH AND REASON” MAGAZINE (1884-1891)." RUDN Journal of Philosophy 23, no. 2 (December 15, 2019): 118–32. http://dx.doi.org/10.22363/2313-2302-2019-23-2-118-132.
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The main article is devoted to the historical and philosophical reconstruction of controversy between Vladimir Solovyov and the authors of the “Faith and Reason” - a magazine of the Kharkov Theological Seminary. This controversy took its place in the “theological and journalistic” or the “theocratic” period of Solovyov’s works (1880s). Particular attention is paid to the disputes of Solovyov and T. Stoyanov (Konstantin Istomin), A.P. Shost'in and the French Orthodox priest Fr. Vladimir Gette on the theory of dogmatic development in the church. In the context of this controversy, the arguments for the “defense” of Solovyov's position, cited in the magazine “Orthodox Review” by a theologian and Konstantin Leontyev's follower Ivan Kristi are also analyzed. The reception of Solovyov's theocratic ideas and reaction to his ecclesiastical views in both the Catholic and Orthodox circles of Russian and Western society is shown. Especially it concerns the criticism of Solovyov’s ideas in the pages of the French magazines “L’Univers”, “L'Union Chrétienne”, “Revue d’Eglise greque-unie”, etc. The evolution of Solovyov's views on the problem of the union of Eastern and Western churches, the renewal of church communication between Orthodoxy and Catholicism, the main result of which was his fundamental but unfinished work “The History and Future of the Theocracy” (Zagreb, 1887) was demonstrated. A conclusion about the “superficiality” of the judgments of the majority of Vladimir Solovyov's ideological opponents, as well as later interpreters of his legacy, following the French Jesuit Michel d'Erbigny, who tried to present him as a “Russian Newman” who converted from Orthodoxy into the Catholic faith is drawn. It is shown that Solovyov’s projects of the “religion of the Holy Spirit” and the “Universal Church”, created on its basis, should be considered primarily in the context of his own philosophical quest, and not in connection with the confessional and ideological divergences of his time.
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Sannikov, A. P. "Irkutsk Metropolis: Pages of History." Bulletin of Irkutsk State University. Series History 36 (2021): 71–82. http://dx.doi.org/10.26516/2222-9124.2021.36.71.
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On January 21, 1727, the Irkutsk Diocese was established. Its opening was the result of Orthodoxy in spread in Eastern Siberia, which began in the 17th century. Irkutsk became the center of a new diocese. In 1727, there were 8 churches and 2 monasteries, while the city was developing dynamically while being the administrative center. In 1822, it included the territory of the Yenisei Province. The easternmost diocese of Russia turned out to be the largest in terms of territory – about 10 million square kilometers, occupying more than half of the entire territory of the country and extending over two continents. In 1826, the diocese was transferred from the 3rd grade to the 2nd grade, and its bishop became the archbishop. In the future, all the lords (church leaders) received the same rank, sometimes not immediately. An important event in its history was the canonization by the Synod in December 1804 of the first bishop Innokenty Kulchitsky. The most famous in Eastern Siberia was the Ascension Monastery, which became the spiritual center of the diocese. There were four churches, a chapel, a hotel, a school, cell buildings, and outbuildings. The high bell tower, the five-domed Ascension Cathedral, and other churches and buildings were distinguished by their beauty and richness. Dramatic events of the early twentieth century forced the Irkutsk clergy to take part in social and political life. In the emerging multi-party system, they relied on right-wing and centrist political parties. Under the Soviet regime, the Irkutsk diocese, as well as the Orthodox Church as a whole, was targeted by a wave of repressions (purges). The attitude of the state to religion began to change in the conditions of perestroika. This allowed the Orthodox Church to receive a powerful impetus for its development. The result of this was the establishment of the Irkutsk Metropolis, which included the Irkutsk, Bratsk and Sayan dioceses.
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Djuric-Milovanovic, Aleksandra. "Serbs in Romania relationship between ethnic and religious identity." Balcanica, no. 43 (2012): 117–42. http://dx.doi.org/10.2298/balc1243117d.
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The paper looks at the role of religion in the ethnic identity of the Serbs in Romania, based on the fieldwork conducted in August 2010 among the Serbian communities in the Danube Gorge (Rom. Clisura Dun?rii; loc. Ser. Banatska klisura), western Romania. A historical perspective being necessary in studying and understanding the complexities of identity structures, the paper offers a brief historical overview of the Serbian community in Romania. Serbs have been living in the Banat since medieval times, their oldest settlements dating back to the fourteenth and fifteenth centuries. Today, they mostly live in western Romania (Timi?, Arad, Cara?-Severin and Mehedin?i counties), Timi?oara being their cultural, political and religious centre. Over the last decades, the community has been numerically declining due to strong assimilation processes and demographic trends, as evidenced by successive census data (34,037 in 1977; 29,408 in 1992; 22,518 in 2002). The majority belong to the Serbian Orthodox Church (Diocese of Timi?oara), but a number of neo-Protestant churches have appeared in the last decades. The research focuses on the role of the Orthodox religion among the Serbian minority in Romania and the role of new religious communities in relation to national identity. The role of the dominant Serbian Orthodox Church in preserving and strengthening ethnic identity is looked at, but also influences of other religious traditions which do not overlap with any particular ethnic group, such as neo-Protestantism. With regard to the supranational nature of neo-Protestantism, the aim of the study is to analyze the impact of these new religions on assimilation processes among the Serbs in Romania and to examine in what ways different religious communities influence either the strengthening or the weakening of Serbian ethnic identity.
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Vroom, Hendrik M. "Islam's adaptation to the West: on the deconstruction and reconstruction of religion." Scottish Journal of Theology 60, no. 2 (April 20, 2007): 226–41. http://dx.doi.org/10.1017/s0036930607003225.
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This article describes the process of the deconstruction and reconstruction of Islam in its transition from an Islamic to a Western culture, and does so from a hermeneutical perspective. In this process of reinterpretation of tradition ‘Western’ Muslims have a number of options: traditionalism, moderate orthodoxy, fundamentalism, radicalism and religious liberalism. On the basis of the process of change in orthodox Reformed churches in the last part of the twentieth century, I describe the process of change among Muslims who have to find a way in Western Europe. This process of reinterpretation in such a different context necessarily triggers off a discussion of the principles of fiqh and the right understanding of the Qur'an and hadith. In this discussion the ‘options’ mentioned arise. This hermeneutical analysis adds theological insights to processes of change and conflict that often are analysed only in terms of social-economic processes, and can help to understand the developments also from a theological perspective.
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Ostrovskaya, Elena. "Internet Mediatization of Confession in the Orthodox Social Networking Sight vk.com." Logos et Praxis, no. 3 (December 2018): 45–58. http://dx.doi.org/10.15688/lp.jvolsu.2018.3.6.
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The mediatization of social reality, which confidently declared itself in the early 2000s, is clearly presented as a new digital dimension of religion. Religions of the historical heritage of Russia actively master modern media and digital space of the Internet, create their own media environment of religious network interactions and events, discourses concerning society. The mediatizationof religions has the effect of changing the communicative profile of religions, promoting their topics in a broad public discussion on a par with the political and economic agenda. Modern sociological analysis of religion as an integral part of society now involves the search for answers to the question about the correlation of offline measurements of religious interactions, organizations and communications with their online presentations. One of the actual directions of sociological research of the digital space of religious interaction and discourses was the concept of mediatization of religion, developed by the joint efforts of scientists of the international team "Scandinavian research network". In line with this concept, the author refers to the study of the communicative aspect of the confession of the Orthodox faithful in its offline-online dimensions. As a basic and minimal unit of religious participation, confession as an interaction presents aspects of affiliation, religious-worldview and activity involvement. Central to the consideration in this article is the problem of studying the formats of confession representation in a variety of communicative themes of the digital environment of Orthodox parishes. The study in its full volume was carried out in several stages in 2017– 2018 years. For two years the author has been conducting an offline structured observation of confession in the Orthodox churches of Ekaterinburg, processing and analysis of the results; consequently we carried out operationalization of observation units in relation to online communication confession, collected, processed and analyzedthe data. In 2018, the author undertook a study of media communication network vk.com communities of Ekaterinburg parishes, applying structured observation and qualitative content analysis. Using a continuous, multistage, quota sampling, the author has explored digital landscapes, and key communication subjects digital communication 22 vk.com communities of the parishes of Ekaterinburg. The results of our study are presented in detail and analyzed in the article.
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Vermeer, Paul, and Peer Scheepers. "Bonding or Bridging? Volunteering Among the Members of Six Thriving Evangelical Congregations in the Netherlands." VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations 30, no. 5 (September 12, 2019): 962–75. http://dx.doi.org/10.1007/s11266-019-00160-1.
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Abstract The rise of conservative religion in the West threatens the enduring positive contribution of religion to civil society, if conservative churches, as often assumed, indeed generate more bonding than bridging social capital. Against this background, this study explores the civic engagement of evangelicals in the Netherlands. Two research questions are addressed: (1) To what extent are Dutch evangelicals more involved in religious than non-religious volunteering as compared to mainline Christians and non-church members? and (2) Which decisive factors determine the religious and non-religious volunteering of Dutch evangelicals as compared to mainline Christians and non-church members? Results show that these orthodox Christians are more involved in religious than in non-religious volunteering. Their religious volunteering is determined by their church attendance, Bible reading and social embeddedness in their congregation, while their non-religious volunteering is impeded by their mono-religious orientation and social embeddedness in their congregation and by the volunteering of their parents.
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Rybachok, Oksana Aleksandrovna. "August 9 — the day of the Great Martyr Panteleimon, the holy healer." Spravočnik vrača obŝej praktiki (Journal of Family Medicine), no. 9 (July 12, 2021): 78–80. http://dx.doi.org/10.33920/med-10-2109-10.
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On August 9, Orthodox Christian churches celebrate the day of remembrance of one of the most revered saints - the Great Martyr Panteleimon. Panteleimon the healer - under this name we know the saint who provides all kinds of support to doctors and contributes to the recovery of the sick. His veneration in the Russian Orthodox Church dates back to the twelfth century, when Prince Izyaslav placed the image of Panteleimon on his battle helmet. Born into the family of a noble pagan, the young man lost his mother early and was raised by his father, who decided to teach his son the art of healing. Having met the Christian Ermolai, who was in exile and guarded the secret of his religion, the young doctor was baptized. This happened after seeing the body of a dead boy bitten by a snake on the street of the city, whom Panteleimon was able to bring back to life by the power of prayer.
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Koziel, Joanna Ewa. "Культ икон в православной традиции восточных славян: обряды, обычаи и традиции в прошлом и сегодня." Adeptus, no. 6 (December 24, 2015): 26–36. http://dx.doi.org/10.11649/sn.2015.011.
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<p><img src="/journals/public/site/images/admin/issj004.png" alt="" /></p><p><strong>Cult of the icons in the East Slavs culture – customs, rituals and religious practices in the past and today</strong></p><p>This article discusses the phenomenon of cult of icons in the East Slavic’s culture. The Slavic culture is ingrained in the orthodox tradition. This fact is reflected in a strong impact of religion on the life of society: customs, rituals and art. The icons are one of the most important elements of Orthodoxy Church and for that reason they are close associated with Russian culture. Despite prolonged atheisation, the Slavic culture is ingrained in the orthodox tradition and cult of the icons. It is noticeable not only in Russian churches, but also in ordinary life of believers. Majority of homes of Orthodox Christian have special space: "beautiful" corner with icons. Moreover, role of the icons emphasize in language: there is a lot of idiom and phrases connected with icons.</p><p> </p><p><img src="/journals/public/site/images/admin/issj003.png" alt="" /></p><p><strong>Kult ikon w kulturze wschodniosłowiańskiej – obrzędy, tradycje i praktyki religijne w przeszłości i dziś</strong></p><p>Niniejsza praca koncentruje się wokół zagadnienia kultu ikon w kulturze wschodniosłowiańskiej, która od wieków zakorzeniona w tradycji prawosławnej. Znajduje to odzwierciedlenie w silnym wpływie religii na życie społeczne: obyczaje, tradycje czy sztukę. Nieodłącznym elementem prawosławia są zaś ikony i dlatego stały się one jedną z ważniejszych części kultury rosyjskiej. Widać to nie tylko w przestrzeni świątyni, ale również w życiu codziennym wiernych. Świadczy o tym m.in. praktyka wydzielania specjalnego miejsca dla kultu ikony tzw. „krasnogo ugła”. Ponadto, rolę ikon oddaje również język rosyjski, w którym istnieje wiele frazeologizmów związanych z ikonami.</p>
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Ostrovskaya, E. A. "Rituals in Discourses of Digital Orthodox Christianity: Methodology and Research Trends." Concept: philosophy, religion, culture, no. 1 (July 7, 2020): 105–20. http://dx.doi.org/10.24833/2541-8831-2020-1-13-105-120.
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In the realities of the millennium the transcendent is banalized – at any moment the user of web 2.0 can find himself in the meditation space of the Buddhist ritual of building a sand mandala or order a moleben in one of the Orthodox churches of the world. The Internet and new media technologies provide an opportunity to host and store data that is potentially accessible to many people. Sacred texts of various religious traditions, rituals and practical instructions to them, liturgies, molebens, magic formulas and so on, are no longer the domain of a narrow circle of charismatic professionals. And that in itself raises the question of authenticity and authority to any user of such information and practices. Are genuine and credible online ritual practices, digitized sacred and teacher texts, symbolic images, icons, tanks, vlogs with detailed instructions on the rules of prayers by agreement or online collective pujas? And, if the adept of the religion is an offline authority to which this question may be forwarded, what should do a neophyte, an interested person or a researcher of religions? The focus of the article is the methodology of studying digital discourse of Orthodoxy concerning the epistemic authority and the legitimacy of online rituals. The author analyzes in detail the key concepts of digital studies interdisciplinary research field. The typology of online religious epistemic authorities by H. Kempbell, the concept of «strategic arbitration» by P.H. Chon and the concept of «religious digital third space» by S. Huve and N.Ash-Sheibiare examined in depth. The results of the author’s probing online study of the Orthodox online practices and digital discourse around them are of particular interest. As a final chord, the article offers specific promising directions of online research of digital Orthodox discourse of Orthodoxy. As such, the paper presents the narrative practices of theological bloggers and theo bloggers, the strategic arbitration of theological bloggers regarding the epistemic authority of the repertoire of variations of the practice of «prayer by agreement» on the digital platforms of the Orthodox social network «Elica» and the mobile application «Prayer by Agreement» and, finally, the hybrid digital proposal on rituals and practices of the network «Elica», «Notes».
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Dubrovsky, A. M., D. I. Chernyakov, N. A. Kuzko, and I. A. Zaitsev. "THE POLICY OF THE OCCUPATIONAL AUTHORITIES WITH RESPECT TO THE ORTHODOX CHURCH IN THE YEARS OF THE GREAT PATRIOTIC WAR (ON THE BASIS OF BRYANSK REGION MATERIALS)." Vestnik Bryanskogo gosudarstvennogo universiteta 01, no. 05 (March 25, 2021): 48–62. http://dx.doi.org/10.22281/2413-9912-2021-05-01-48-62.
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This article consists reconstruction of the picture of the renascence of religion life of Bryansk region during the Great Patriotic War. There are many features in this life which were very typical for other regions of the USSR. The peculiarity of the Bryansk region consists of different degrees of destroying of churches during 1920-1930’s, of levels of population activity in process of renovation of churches and organization of religious life, of philanthropy activity.
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Lypynsʹkyy, Vyacheslav. "The reasons for the conclusion of the union and the relation in the process of conservative and radical influence in the Brest region." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 150–65. http://dx.doi.org/10.32420/2017.81-82.749.
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In his work "Religion and Church in the History of Ukraine," V.Lipinsky primarily answers the question: Did Volodymyr the Great accept Christianity in the time when Byzantium was still in connection with Rome and the prince was "Uniate", but "Orthodox" ? Volodymyr the Great accepted Christianity in time when there was no official gap between Byzantium and Rome, but the relationship between these two Christian hierarchies was already very tense from the days of Photius, which is about a century before Vladimir baptism. The controversy over the primacy between the Pontiffs and the Constantinople Patriarchs did not accept yet the character of the complete rupture and these two hierarchies, arguing with zeal among themselves, all of them mutually recognized. In this mutual recognition of the church hierarchy, there was a connection between the two churches, which already differed considerably in their spirit.
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Mikusiński, Grzegorz, Hugh P. Possingham, and Malgorzata Blicharska. "Biodiversity priority areas and religions—a global analysis of spatial overlap." Oryx 48, no. 1 (August 28, 2013): 17–22. http://dx.doi.org/10.1017/s0030605312000993.
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AbstractNumerous solutions have been proposed to slow the accelerating loss of biodiversity. Thinking about biodiversity conservation has not, however, been incorporated into the everyday activities of most individuals and nations. Conservation scientists need to refocus on strategies that reshape ethical attitudes to nature and encourage pro-environmental thinking and lifestyles. Religions are central to basic beliefs and ethics that influence people's behaviour and should be considered more seriously in biodiversity discourse. Using data from the World Religion Database we conducted an analysis of the spatial overlap between major global religions and seven templates for prioritizing biodiversity action. Our analysis indicated that the majority of these focal areas are situated in countries dominated by Christianity, and particularly the Roman Catholic denomination. Moreover, the Roman Catholic and Orthodox Churches appear to have the greatest per capita opportunity to influence discourse on biodiversity, notwithstanding the role of other religious communities in some key biodiversity areas.
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Gorina, A. A. "The Nizhny Novgorod Diocese During the Campaign for Aseizure of Churches’ Values in 1921-1922." Concept: philosophy, religion, culture, no. 3 (November 17, 2019): 78–87. http://dx.doi.org/10.24833/2541-8831-2019-3-11-78-87.
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This paper as illustrated by Nizhny Novgorod province in the first half of the twenties of the XX century presents one of the most tragic pages of the relationship between church and state. The purpose of the Soviet government, which declared the creation of the first-ever atheistic state, was a complete elimination of church and religion as cultural, social and world outlook phenomenon. Hunger in 1921-1922 was an initial stage and constituted a ground for all further hardline policy of the Soviet state in its stance toward a church. In consequence of which a huge number of different objects of our Motherland’s historical and cultural heritage were done away with, also during repressions, a large number of believers and priests died. Many years in the Soviet historiography, there was a dominant statement that the Russian Orthodox Church opposed transferring the church values, which was intended for the relief aid. All actions of the church and appeals of the Patriarch Tikhon were subjected to obfuscation. A wide variety of sources, which earlier were strictly confidential, and nowadays they become available for researchers, allow objectively analyzing the charity of Russian Orthodox Church for the relief aid in 1921-1922. On the basis of regional archive documents, which contain statistical data, clergies and lay members records of meetings. The article provides more insight on through the campaign for a seizure of churches’ values in the Nizhny Novgorod province, also outlines the quantity of the seizure values: how many from them went for the relief aid. The clergies and lay members’ records of meetings of the Nizhny Novgorod province make it clear that their desire for relief aid was the optional choice. Printed copies have allowed to establish specific aspects of the campaign for a seizure of a church property, to fully consider the process of transition from the donation of values for the relief aid before the forced seizure of churches’ values in the region, and also to determine a problem of the collaboration of the government and the Nizhny Novgorod Diocese.
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Vovina, Olessia P. "Building the Road to the Temple: Religion and National Revival in the Chuvash Republic." Nationalities Papers 28, no. 4 (December 2000): 695–706. http://dx.doi.org/10.1080/00905990020009683.
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In June 1996, the newly reconstructed waterfront in Cheboksary, the capital of the Chuvash Republic, was officially opened with a formal ceremony led by the President of the Republic, Nikolai Fedorov, and attended by the Patriarch of All Russia, Alexei II. “We have built a road to the temple,” the President declared. In a literal sense, he was referring to the construction of an embankment leading to one of the city's oldest Orthodox churches. But his phrase had a symbolic meaning as well. Metaphorically the phrase equated the physical reconstruction of the capital city with the cultural and spiritual revival of the Chuvash nation.
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Inna I., Yurganova. "Christianization and Execution of Orthodox Rites on the Eastern Outskirts of the Empire (the Second Half of the XVIII Century)." Humanitarian Vector 15, no. 6 (December 2020): 34–43. http://dx.doi.org/10.21209/1996-7853-2020-15-6-34-43.
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The article deals with the process of Christianization and the issues of performing Orthodox rites on the Eastern outskirts of the Empire in the second half of the XVIII century, reconstructed on the basis of historical sources that were first introduced into scientific circulation. The working hypothesis of the research includes the thesis about the Christianization of Eastern Siberia as one of the means of state policy for the purpose of economic and administrative development of the region and ethno-cultural transfer, when the government created conditions for attracting non-believers to the state religion and offered an administrative and exacting regulatory framework in case of non-fulfillment of their Christian duties. The study suggests that in the second half of the XVIII century there was an increase in the Christianization of the peoples of Eastern Siberia and the establishment of separate administrative and ecclesiastical administrative units on the Eastern borders of the Empire indicate the continued integration of these territories into the state. The Christianization of local ethnic groups took place in accordance with the decrees and orders of the civil authorities, which explains its slow pace in the national suburbs. The non-violent method of attracting people to Orthodoxy, which is linked to the fiscal interests of the Russian administration and ensures the loyalty of the local population, has become an element of state policy. In addition, a system of benefits and gifts for the non-Russian population was used, creating favorable conditions for joining Orthodoxy, when the formality of baptism suited both the secular and Church authorities. The introduction of historical sources into scientific circulation provided opportunities to identify new facts about the history of Eastern Siberia’s Orthodoxy, namely, to establish the number of churches and the number of clergy of the Yakut order, the location of the customer, and to confirm the thesis of multiple baptisms in order to obtain tax benefits. Keyword: Christianization, Eastern Siberia, Irkutsk diocese, Orthodox rites in Siberia, benefits for neophytes, yasak, Ilimsky uyezd, Yakut prikaznaya izba
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Griva, O. A., and N. V. Yaksa. "The Fight of Ukraine for the Autocephal Church in the context of politicization of Religion." Post-Soviet Issues 7, no. 2 (June 3, 2020): 250–58. http://dx.doi.org/10.24975/2313-8920-2020-7-2-250-258.
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The article analyzes the process of the movement of the Ukrainian authorities and certain church circles for receiving Tomos (ecclesiastical permission) for the creation of a single Ukrainian Orthodox Church, which has now unfolded. The authors point out the extreme politicization of this process, which concerns, above all, the affairs of the Church and believers. The methodological basis of the research was the recently developed philosophy of schism, which allows one to see the consequences of splits, primarily in the polarization of society. For the analysis, the authors also used the method of textological analysis of the statements of the participants of the marked events. In the course of the study, the authors concluded that the facts and events taking place in connection with the unfolding process of Ukraine’s struggle for obtaining Tomos in Ukraine point to the politicization at the present time of not only religion, but also state-confessional and inter-church relations. The materials of the research allow us to conclude that the claims of the Ecumenical Patriarch Bartholomew to the right to solely extradite Tomos to autocephaly alone are unreasonable, since there is no source under them except for one’s own will and the cathedral of the Constantinople Church. And also the authors point out the lack of consensus of other autocephalous Churches that would grant such a right to the Ecumenical Patriarch.
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Francis, Keith A. "Revival, Caribbean Style: the Case of the Seventh-day Adventist Church in Grenada, 1983–2004." Studies in Church History 44 (2008): 388–401. http://dx.doi.org/10.1017/s0424208400003739.
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In 1993, commenting on the changing proportion of Christians in the major regions of the world, John V. Taylor (1914–2001), a past General Secretary of the Church Missionary Society (1963–74) and later Anglican bishop of Winchester (1975–85), wrote: The most striking fact to emerge … is the speed with which the number of Christian adherents in Latin America, Africa, and Asia has overtaken that of Europe, North America, and the former USSR. For the first time since the seventh century, when there were large Nestorian and Syrian churches in parts of Asia, the majority of Christians in the world are not of European origin Moreover, this swing to the ‘South’ has, it would seem, only just got going, since the birth rate in those regions is at present so much higher than in the developed ‘North’, and lapses from religion are almost negligible compared with Europe. By the middle of the next century, therefore, Christianity as a world religion will patently have its centre of gravity in the Equatorial and Southern latitudes, and every major denomination, except possibly the Orthodox Church, will be bound to regard those areas as its heartlands, and embody that fact in its administration.
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Marjanovic, Daliborka. "The formation of stylistic peculiarities of the language of religious texts of the Russian and Serbian Orthodox Churches on the example of liturgical texts and folklore spiritual verses." Litera, no. 5 (May 2021): 6–14. http://dx.doi.org/10.25136/2409-8698.2021.5.35425.
Full textAbstract:
The subject of this research is the analysis of formation of stylistic peculiarities of the language of religious texts of the Russian and Serbian Orthodox Churches on the example of liturgical texts and folklore spiritual verses. The object of this research is the stylistic peculiarities of the language in religious sphere of Russia and Serbia. The goal is to describe the current state of the functional style that serves the religious sphere of Russia and Serbia on the example of liturgical texts and folklore spiritual verses through the prism of their development. The author examines the church religious style, the concept of religious text in Russian and Serbian cultures. Attention is given to the concept of Russian and Serbian religious verse. The relevance of the selected topic is defined by its considerable contribution to the poorly studied areas of modern Slavic philology, as well as to the development of common culture and cooperation of the countries in the religious sphere. The acquired results can serve as the theoretical foundation for further study of the religious lexicon, as well as practically implemented in the special courses and research work. The conclusion is made that the analysis of formation of stylistic peculiarities of the language of religious texts of the Russian and Serbian Orthodox Churches on the example of liturgical texts and folklore spiritual verses is a relevant, although poorly studies area of research, from the perspective of linguistics, Slavic philology, and folklore studies, as well as pivotal area for studying religious lexicon within the framework of stylistics as part of common culture, literature, language, history, and religion of peoples.
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Michalska-Górecka, Paulina. "Nazwy sekwatywne w Słowniku języka polskiego Samuela Bogumiła Lindego nienotowane w Słowniku polszczyzny XVI wieku." Poznańskie Studia Polonistyczne. Seria Językoznawcza 27, no. 2 (December 15, 2020): 99–111. http://dx.doi.org/10.14746/pspsj.2020.27.2.6.
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The article aims to discuss the names of Reformation-related religious dissenters included in Samuel Bogumił Linde’s Słownik języka polskiego (Polish language dictionary) which are not listed in Słownik polszczyzny XVI wieku (16th-century Polish language dictionary). The analysis of the material shows that Linde’s dictionary is a valuable, multi-layer complement to the sixteenth-century vocabulary listed inSłownik polszczyzny XVI wieku in the area of names of Reformation-related religious dissenters. First, Linde records sixteenth-century vocabulary related to the religious fractions of the time that is missing from Słownik polszczyzny XVI wieku even though it was in use at the time. Importantly, whenever he provides the source of a given lexeme, it is rarely from the sixteenth century. The lexicon also includes feminine forms of believers missing from Słownik polszczyzny XVI wieku that originated from the masculine forms listed in both dictionaries. Finally, Linde’s work presents the evolution of each religion and the emergence of new fractions, especially in the Orthodox Churchand post-Reformation churches, hence it includes the names of believers of religions that emerged after the sixteenth century.
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Doe, Norman. "The Teaching of Church Law: An Ecumenical Exploration Worldwide." Ecclesiastical Law Journal 15, no. 3 (August 15, 2013): 267–92. http://dx.doi.org/10.1017/s0956618x13000422.
Full textAbstract:
Religion law – the law of the state on religion – has been taught for generations in the law schools of continental Europe, though its introduction in those of the United Kingdom is relatively recent. By way of contrast, within the Anglican Communion there is very little teaching about Anglican canon law. The Church of England does not itself formally train clergy or legal officers in the canon and ecclesiastical laws that they administer. There is no requirement that these be studied for clerical formation in theological colleges or in continuing ministerial education. The same applies to Anglicanism globally – though there are some notable exceptions in a small number of provinces. This is in stark contrast to other ecclesiastical traditions: the Catholic, Orthodox, Lutheran, Methodist, Reformed, Presbyterian, Baptist and United churches all provide training for ministry candidates in their own systems of church law, polity or order. However, no study to date has compared the approaches of these traditions to the teaching of church law today. This article seeks to stimulate an ecumenical debate as to the provision, purposes, practices and principles of the teaching of church law across the ecclesiastical traditions of global Christianity. It does so by presenting examples of courses offered (institutions, purposes, subjects, methods and levels), the educative role of church law itself, requirements under church law for church officers to study the subject, and parallels from the secular world in terms of debate in the academy and practice on the nature of legal education, particularly the role played in it by the Critical Legal Studies movement.1
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Zyablikov, Alexey V. "Kostroma anti-religious campaigns of the 1920–1930s." Vestnik of Kostroma State University 27, no. 1 (March 31, 2021): 65–73. http://dx.doi.org/10.34216/1998-0817-2021-27-1-65-73.
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The article analyses the reasons, methods and forms of anti-religious struggle in Kostroma land in the 1920s – 1930s. The article focuses on the activity of Kostroma branch of the League of Militant Atheists, whose efforts, in the author’s opinion, were aimed at building the ideological basis for the coming anti-church and anti-religious terror. The author of the article argues that fight against god was one of the meaning-forming ideologies of the emerging Soviet system, though aggressive atheistic propaganda in Kostroma turned out to be ineffective as Orthodox traditions allegedly were particularly strong here. The conclusion is made about the planned and purposeful destruction of the religious shrines of Kostroma and its historical appearance. After the attempts of a polemical dialogue with the Church in the first post-revolutionary years in the 1920s the Bolshevik government used the tactics of satirical ridicule of religion and religiosity, using all propaganda arsenals at the disposal of the state. It is claimed in the article that having being defeated at the front of anti-religious propaganda and agitation in the 1920s, the authorities did not hesitate to switch to repressive and punitive measures in the 1930s. Soviet and Communist Party leaders are depicted in the article as those who considered physical destruction of churches and the most active and influential part of the clergy to be the only effective means of fighting religion in Russian cities.
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Coleman, Peter. "Ageing and Personhood in Twenty-First Century Europe: A Challenge to Religion." International Journal of Public Theology 3, no. 1 (2009): 63–77. http://dx.doi.org/10.1163/156973209x387316.
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AbstractThe nature and experience of human ageing is changing as people come to live longer lives both as active 'young-old' and dependent 'old-old'. Europe is in the forefront of population ageing and stands in great need of a creative response at many levels, including from religious bodies. There needs to be recognition that older Europeans benefit less than in the past from the elder's traditional religious role of witnessing and transmitting faith. Indeed in some European countries older people can be greatly troubled in their own faith yet pastorally unsupported as Christian churches focus on evangelizing the reluctant young. Pastoral theology needs to be developed to encourage creative responses to the older person's isolation, which can be cultural and spiritual as well as physical. Possibly the greatest challenge is to respond effectively to the rising numbers entering the fourth age in a state of dementia. In this respect western Christianity has much to learn from the Eastern Orthodox tradition, which lays less emphasis on rationality as the criterion for human and moral status, and more on the person in relationship. Even if we forget who we are, we can and should be remembered by others, and in the last analysis are remembered by God.
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Alybina, Tatiana. "Vernacular Beliefs and Official Traditional Religion: The position and meaning of Mari worldview in the current context." Approaching Religion 4, no. 1 (May 7, 2014): 89–100. http://dx.doi.org/10.30664/ar.67541.
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Vernacular religion connected with the clan was expected to adapt in the context of globalisation and the vanishing ideals of traditional (tribal) societies. But at the turn of the twentieth and twenty-first centuries a revival of European ‘paganism’ has appeared. A return to vernacular beliefs is not only happening in the mass religious mind of some Eastern European and Asian people, but also in the romantic mythologemes which are being created by national elites. Lithuanians, who were Christianised in the fourteenth century – the last nation in the Baltic region to undergo this process – recall their heathen roots; Ukrainians revive their rodnoverie – indigenous beliefs – in an attempt to resist the Orthodox and Catholic Churches. Apart from this there are other pre-Christian faith organisations in Latvia, Estonia, Germany and England. The traditions of the pre-Christian societies attract people through their apparent proximity to communal peasant culture. Followers of some of these beliefs are interested in popularising Viking mythology. The activities of druids and adherents of the Northern European Asatru religion revive ancient festivals and ceremonies. The popularisation of these movements can be seen as an attempt to resist an encroachment of the modern, globalised, urbane society.